Biblical Theology

Abstract

Biblical Theology Fred W. Guyette and Hemchand Gossai 2073. Mark Boda, The Heartbeat of Old Testament Theology: Three Creedal Expressions (Acadia Studies in Bible and Theology; Grand Rapids: Baker, 2017). Pp. xv + 220. Paper $22.99. ISBN 978-0-8010-3089-5. There are three major forms of expression that communicate the OT's redemptive theology, i.e., narrative, character, and relational creeds are found throughout the OT. First, B. provides a brief overview of major shifts in the discipline of OT Theology: J. Wellhausen's history-of-traditions approach has given way to views more like those of [End Page 683] H. Spieckermann—"God's Steadfast Love: Toward a New Conception of Old Testament Theology"—and the model presented by W. Brueggemann: testimony, dispute, advocacy. G. E. Wright focused on God's mighty acts in Exodus, while Gerhard von Rad turned scholarly attention to the creedal expressions found in Deuteronomy 2; Deuteronomy 26; and Joshua 24. What is God's character? Exodus 34 says God is compassionate, gracious, and slow to anger. What does Scripture say about God's relational character? He is a covenant-making God: "I will take you to myself as my people" (Exodus 6 and Jeremiah 31).—F.W.G. 2074. John Goldingay, Reading Jesus's Bible: How the New Testament Helps Us Under stand the Old Testament (Grand Rapids, MI: Eerdmans, 2017). Pp. vii + 262. Paper $24, £19.99. ISBN 978-0-8028-7364-4. What Bible did Jesus read? For Jesus and the first disciples, the Scriptures were made up of the books Christians call the OT. Today, scholars and teachers are accustomed to saying that the OT provides the key to understanding what is going on in the NT. But especially for Christians who know little about the OT, suppose we run that equation "backwards" and inquire about how the NT guides our hearts and our minds when we study the OT? How would things look then? Romans provides a good example. We might be surprised to find out the extent to which Paul's Letter to the Romans continues a dialogue with theological conversations that emerged first in the OT. G. discusses five major ways the NT uses the OT. (1) According to Matt 1:1-17, the First Testament tells a story and Jesus is the climax of that story. (2) The NT understands what God did through Jesus in light of themes highlighted by the prophets—Isaiah, Jeremiah, Ezekiel, and the Book of the Twelve. (3) The moral/theological "lexicon" of the NT comes from the First Testament; Hebrews 11, for example, shows us that trust and hope were already lively realities in the experience of the people in the OT. (4) What is it like to have a relationship with Jesus? When the NT speaks of prayer, praise, confession, testimony, worship, it does so using terms very similar to those first employed in the OT. And (5) Jesus' awe-inspiring life—his words, his deeds, his kingdom—are best understood as the fulfillment of what the OT anticipates (see Matt 5:21-49).—F.W.G. 2075. [Zech 7:10] Shabu Joseph Thottumkl, sdb, "Do not Oppress!" (Zechariah 7:10): The Widow, the Orphan, the Sojourner and the Poor in Post-exilic Israel (Bengalaru, India: Kristu Jyoti, 2016). Pp. 311. $12, €10. ISBN 978-81-87370-98-7. In this volume, a revision of his doctoral dissertation, T. examines the theme of oppression with regard to widows, orphans, sojourners and the poor with particular reference to Zech 7:10. He situates his study within two broad contexts, namely, the socio-religious context of the ANE and the Hebrew Bible; the two opening chapters examine in detail the widow, orphan, and sojourner in these two contexts. T. sees his work as "concentric" in structure, with a phenomenological approach in the first two chapters; phenomenological and exegetical in the third; exegetical in the fourth; and theological in the fifth and concluding chapter. The two final chapters provide a focused analysis of Zech 7:9-10. T. contends that every civilized society, ancient and modern, places a premium emphasis on caring for the disenfranchised...